Happiness and Academic Malpractice
Dolan writes very clearly—an unusual attribute for an academic—and brings a fresh approach to the study of happiness.
Dolan writes very clearly—an unusual attribute for an academic—and brings a fresh approach to the study of happiness.
Nineteen-Eighty Four, whose first publication took place 70 years ago today, is itself a sort of anti-novel, one that undermines its own dramatic tension in a way that might now be described as postmodern.
Jonathan Kay talks to Sky Gilbert, gay playwright and drag queen, about the history of Canada’s gay community and being excommunicated by the LGBT theater company he founded. Sky Gilbert wrote about this ordeal recently in Quillette.
They threaten the businesses and livelihoods and professional reputations of good people struggling to navigate a dense web of ideological trip-wires.
Instead of empty analogies, the only way to survive change is to have a vigorous debate about the merits of our new ideas—precisely the kind of debate that techno-optimists want to foreclose by appealing to history.
Some might claim that electric power is far more of a necessity that social media access.
Despite the brief unrest that followed the announcement of Jokowi’s victory, the election of April 17 stands as a testament to the continuing resilience of Indonesia’s young democracy.
The irony is that what we often consider the most boring, the most quotidian, the most comically old-fashioned, and unremarkably ordinary way to have sex with another is also the way we encounter our deepest selves because we transcend ourselves to find union with another.
It is reasonably entertaining to read, and does make some valid points about the misuse of “race science.” Unfortunately, it is also tendentious, dogmatic, and seriously misleading about the current state of scientific knowledge.
All societies lie to themselves about genocide. But the nature of the lies change over time.
A 2016 study published in Social Psychological and Personality Science found that people are more willing to sacrifice men than women in a time of crisis and that they are more willing to inflict harm on men than on women.
Furet feared that there now appeared to be a simultaneous deadening of politics as the apparently unchallengeable hegemony of quasi-liberal democracy grew, and a dangerous backlash against the system.
The behavior on display in that video didn’t originate in a place of reason, but rather the realm of spiritual passions.
Machiavelli focused his analysis of power not on ideals, but on the feasible. In affairs of state, virtue was a matter of efficacy, not piety.